Our fascination with the German 1930s may be somewhat perverse, but living through it seems beyond casual interest in understanding. Those were times whose lived horizon is excluded from our understanding because Heidegger’s hours and days and years, unspoken understandings, interactions, confidences, and intimacies are largely undocumented, and sparse documentation lacks context, sometimes because it’s none of our business (private life). Second-hand opinion is not documentation of anything.

Thinking with Heidegger for Our times, in our Time, is what Heidegger intended (calling himself a “precursor”), not second guessing his own times. However, I don’t deflect others’ concerns. That’s the motivation of this page. I reference others’ scholarship about those times in item 1 below. I’m grateful for lively disagreement I’ve had with some paranoid Heidegger scholars during 2014, re: item 4.

I’m unsure about substantially continuing this project online, because it’s marginal to my current interests (and, by now, tiresome, as the so-called “Heidegger affair” is decades old; there seems to be nothing new to say). But I suppose that future considerations will become apt, relative to political interest. When a new topic appears here for permanent listing, I’ll list that for a few weeks at my home page space (top left): “new in site.”

• for a sound silence -|- March 2019 / December 2020